What are the springs of living water in Revelation 7:17?

Rev. 7:17. — “Because the Lamb which is in the midst of the throne shall shepherd them, and shall lead them to fountains of waters of life; and God shall wipe away every tear from their eyes.” The Lamb “in the midst of the throne,”* exercising its power and expressing in Himself its majesty, will graciously provide for every need. Not angelic and providential care as now (Heb. 1:14), but the shepherd grace of the Lamb will then be in exercise — tending, caring, preserving, and guiding each and all of the redeemed Gentile multitude. He “shall lead them to fountains of waters of life,” not to channels or springs merely, but to the sources of life. The fulness and joy of earthly blessing shall be theirs, the Lamb Himself being their guide to these fountains or sources of unalloyed delight (see Isa. 12:3).

The closing words are unequalled in their combined depth and tenderness: “And God shall wipe away every tear from their eyes,” not the Lamb, be it observed, but God, against Whom they and we have sinned, shall Himself remove the causes and occasions of sorrow. If He wipes away every tear they shall never weep again. “Everlasting consolation” is the happy and assured portion of all His people, heavenly and earthly. The words in our text are verbally repeated in Revelation 21:4. There the eternal state is in view; here the millennial condition is in question. Both passages apply to saved people on earth, not to those in Heaven.

In relation to the blessing and glory of the days toward which Ezekiel looks we read, "The Lamb which is in the midst of the throne shall shepherd them, and shall lead them to fountains of waters of life, and God shall wipe away every tear from their eyes" (Rev. 7:17; Rev. 21:6; see Notes). Indeed the last passage mentioned gives almost the last gospel invitation in the Book of God, and this may well remind us of how this figure of living water is used to express the precious fulness and permanence of God's grace in His Son (John 4), while he who receives from His hand this gift of God becomes a vessel from which shall flow "rivers of living water." "This He said concerning the Spirit, which they that believe on Him were about to receive" (John 7:37-39). Thus we have life from God in the blessed fulness of His grace and in the power of the Holy Spirit presented to us under this figure of water. Truly, it issues out of the Sanctuary, yea, it is the outflow of God, of Christ, of the Spirit. These divine Persons are the Fountains from whence such waters flow, and of whose very being they partake bringing the recipient into the fulness of God. However true it is that only the blessing and glory of Christianity, and so of what is heavenly, fully express the preciousness of this figure, it is also true that the coming age of earth's jubilee will enjoy, in the divinely granted measure, like blessing and fellowship in the power of the Spirit and His ministry as then poured out (Joel 2:28-29; Isa. 44:3; Ezek. 18:31; Ezek. 37:1, 14; Ezek. 39:29).

His presence thus enjoyed, as well as His guardian care, "They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. For the Lamb, which is in the midst of the throne, shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes. (vv. 16, 17.) Now, under the shepherd* care of the Lamb, and enjoying His immediate protection, guidance, and ministry, they are blessed for ever; for they should never more know hunger or thirst, but should be abundantly satisfied; nor should persecution or sorrow ever more reach them; for the Lamb Himself shall lead them to "fountains of waters of life" and God shall wipe away "every tear" from their eyes. There will surely be not one of all this multitude who will not, with overflowing heart, confess that their past sorrows are not worthy to be compared with the ineffable blessings on which they have now entered. For though they are on earth, the reader will not fail to remark that their blessings are described, at least in their highest character, in the same way as those enjoyed in the eternal state. Of this multitude, equally with those of the new earth, it is said that God wipes away their tears.†

Again, not merely are they there themselves, but it is said, "He that sitteth on the throne shall" — not exactly "dwell among them," but — "tabernacle over them." It is the gracious shelter of the Lord's care and goodness that is set forth by it. This is of importance: because, though God now dwells by the Holy Ghost in the church as His habitation through the Spirit, it will not be so when these Gentiles will be called to the knowledge of Himself. There will be — what is more suited to their character — His protection. Of old God had His pillar of cloud, which was a defence and a canopy over the camp of Israel (though He also dwelt in their midst); here, too, He graciously shows it is not alone the sealed of Israel that enjoy His care, but these poor Gentiles. It is added that "they shall not hunger any more, neither thirst any more; nor in any wise shall the sun fall on them, nor any heat." I confess to you that I think such a promise is much more exactly adapted to a people about to be on the earth, than to men in a glorified state above. Where would be the propriety of a promise to glorified people not to hunger or thirst any more? If to a people on earth, we can all understand the comfort of its assurance. "For the Lamb that is in the midst of the throne shall tend them, and shall lead them unto fountains of waters of life: and God shall wipe away every tear from their eyes."

Again it is said, "He that sitteth on the throne shall" — not exactly "dwell among them," but — "spread his tabernacle over them." It is the gracious shelter of God's care and goodness that is set forth. This is of importance; because, though God now dwells by the Holy Ghost in the church as His habitation through the Spirit, it will not be so when these Gentiles will be called to the enjoyment of His favour. He will vouchsafe what is more suited to their character and state — His protection. Of old God had His pillar of cloud, a defence and a canopy over the camp of Israel (though He also dwelt in their midst). Here too He graciously promises it, not to the sealed of Israel that are to know His care, but to these hitherto besotted Gentiles. It is added that "they shall not hunger any more, nor thirst any more; neither shall the sun at all fall on them, nor any heat." Can any one question that such a solace is much more adapted to a people about to be relieved and blessed on the earth, than to men in a glorified state above? Where would be the propriety of a promise to risen men on high, that they shall hunger or thirst no more! If to a people on earth, we can all understand the comfort of its assurance. "For the Lamb that is in the midst of the throne shall tend them, and shall lead them unto fountains of waters of life: and God shall wipe away every tear from their eyes." We must not let traditional misapplication deprive us of other truth, of God's mercy even in that terrible day to both the sealed out of Israel and to these countless Gentiles for blessing on the earth, itself to be then reconciled.

But let us wait for what follows this. One of the elders puts plainly the question to the seer, "These who are clothed in white robes, who are they? and whence came they?" But John himself is evidently at a loss to say. "My lord," he answers, "thou knowest." Then we have the words which clearly and decisively explain who they are: "These are they that come out of the great tribulation, and have washed their robes and made them white in the blood of the Lamb. Therefore are they before the throne of God, and serve Him day and night in His temple; and He that sitteth upon the throne shall tabernacle over them. They shall hunger no more, nor thirst any more, neither shall the sun in any wise fall upon them, nor any burning heat; because the Lamb who is in the midst of the throne shall shepherd them, and shall lead them to fountains of waters of life, and God shall wipe away every tear from their eyes." Plainly these words speak of full blessing attained. Some of them would seem as plainly to say, at first sight, that they are as certainly in heaven as the elders themselves; but let us look a little further.

The words that follow here do indeed speak of it as the entrance into a blessing which for them shall be eternal; but so, as to Israel even nationally, when thus finally restored, they are past all changes now. Past millennial times, of which the vision speaks, there may be indeed still for them blessing such as we have not here, but that does not affect the permanence of what is promised: "They shall hunger no more, nor thirst any more; neither shall the sun in any wise fall upon them, nor any burning heat; because the Lamb who is in the midst of the throne shall shepherd them, and shall lead them to fountains of waters of life, and God shall wipe away every tear from their eyes."

The hundred and forty-four thousand have been sealed before the winds of heaven have been let loose upon the earth. Before the next vision they have spent their violence, the great tribulation is passed, and an innumerable company of people are seen as come out of it. This expression, "the great-tribulation," is one that rules in the interpretation of this scene as should be evident. When people simply read, "out of great tribulation," it was natural to think of all the redeemed of all generations as being included here, and the multitude and universality of the throng thus gathered would confirm the idea; but now it ought to be no longer possible. That it is "the great tribulation" is even emphasised in the original - "the tribulation, the great one," - to forbid all generalizing in this way. We are reminded of one specific one, which as thus named we are expected to know; and he who will take Scripture simply will surely find without difficulty the one intended. We have already gone over this ground, and there is scarcely need to remind our readers that the " great tribulation" of which our Lord spoke to His disciples, "such as was not from the beginning of the world to this time, no, nor ever shall be," which is shortened by divine grace, for otherwise " no flesh should be saved," and at the close of which "they shall see the Son of Man coming in the clouds of heaven," must needs be that out of which the multitude before us come. That the tribulation is thus immediately followed by the coming of the Lord from heaven makes it easier to understand another thing, that their standing before the throne, as the prophet sees them, does not necessitate the thought of their being in heaven. There is no hint of their being raised from the dead, or having died at all. Simply they are "before the throne of God, and serve Him day and night in His temple." Here again it is natural to the common habits of thought to suppose that the temple of God must be in heaven, and passages from this very book would doubtless be cited in support of this (chap. xi): these will come naturally before us for consideration in their own place; but here it is sufficient to say that it is not said "in heaven," and that on earth there is yet to be a temple, as Ezekiel shows. Isaiah also declares that also of the Gentiles the Lord will "take for priests and Levites" (lxvi. 21). With this view at least let us look at the scene before us, and see what we can gather more. That they have "white robes" shows simply their acceptance; the palms in their hands speak of rest in victory; their words ascribe their salvation to God and to the Lamb, but they "cry," - it does not say "sing." The angels and the elders stand "around" the throne; they simply stand "before" it. One of the elders now raises the question with John, "Who are these?" He, unable to say who they can be, refers back the question to the speaker, and he answers it. But note the strangeness of such a question upon the ordinary view, and the greater strangeness of John's inability to answer. Plainly they were a company of saved ones giving praise for their salvation, and if it were the whole company, the very naturalness of the thought as accepted by so many would make us wonder at the question about it, still more at the apostle's speechlessness. But he had seen another company in heaven, who still kept their place before his eyes, and who had sung the new song, and at least with fuller praise. As to these, no question had been raised at all. It would seem, he might be trusted to make out who these were; and one of these elders was now accosting him! How could he miss the thought that here was a separate class of redeemed ones, and certainly upon a lower footing than those whose rapturous thanksgiving he had heard before? Accordingly he hears that such is the fact. He is told they are those who come out of the great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Not their sufferings have washed their robes white, but the Lamb's blood: and here again, though the expression is peculiar, they are on common ground with saints at all times. And on this account they are before the throne of God, and serve Him day and night in His temple; (but in the new Jerusalem there is no temple: the "Lord God Almighty and the Lamb are the Temple of it;") and "He that sitteth on the throne shall spread His tabernacle over them." So rightly now the R.V., and not, "shall dwell among them." It is like Isaiah (iv. 6), who similarly describes the condition of Jerusalem in the time to which this refers: "And there shall be a tabernacle for a shadow in the daytime from the heat, and for a place of refuge, and for a covert from storm and from rain." How plain that it is as protection and defence, from the words that follow here in Revelation: "They shall hunger no more, neither thirst any more, neither shall the sun strike upon them, nor any heat"!

But it goes on: "For the Lamb which is in the midst of the throne shall be their Shepherd, and shall guide them to fountains of waters of life, and God shall wipe away every tear from their eyes."

In Rev. 7:1 the omission of "and" is a strong measure, resting on A. C. and the Vulgate against all other authority; and here again no notice in the margin. "This," not "these things," is right. "At" instead of "upon" as at the end of this verse, is questionable. — In 2 we have "sunrising" for "east." — In 3 "in" is changed rightly to "on." — But "children," not "sons," is still the word in 4. — In 5-8 "sealed" disappears rightly, save at the beginning and at the end. — In 9 "these things" we find correctly for "this"; "out of every nation"; and "standing. "In 10 it is "they cry," not "cried." — In 11-13 there is scarce anything notable; but in 14 it is rightly "come out of the great tribulation." — In 15 "dwell among" is very properly changed into "shall spread his tabernacle over." — In 16 "strike" or "fall" is better than "light." — In 17 we have very literally "be their shepherd and shall guide them unto fountains of waters of life," as also "every tear."